Don’t make me get all Ta-Nehsi Coates on your Dharma practitioner complacency

Dear readers,
Welcome to the new era of Post- Colonialialism: China’s Disneyfication of Tibetan Buddhism.

Just follow the money.

If you dare.

I do.

I submit the following for your consideration:

“China Pouring Billions Into Majority Tibetan Ganzi Prefecture”

Talk about a teachable moment.

Discover your inner Ta-Nehsi Coates and drill down into what is really happening to Tibetan Buddhism today in the world.

We are at the end of an era in China’s genocidal occupation of Tibet.

That point where it no longer appears to be a thing we need concern ourselves with as dharma practice.

Or, not, if you prefer.

For my Karma Kagyu that practice Wangchuk Dorje’s ngondro for Mahamudra then.

Let’s do this.

If you are Karma Kagyu doing ngondro, take a moment to reflect upon Ogyen Trinley Dorje’s collaboration with China’s genocidal occupation of Tibet, as you visualize him upon the crown of your head.

There is no denying that this is a thing at this point.

Just follow the money.

Consider for a moment the financial windfall Ogyen Trinley Dorje’s Karma Kagyu sect has so profited from thanks to its being the first sect of Tibetan Buddhism to collaborate with China’s genocidal
occupation of Tibet.

Thanks to Ponlop Rinpoche’s brother, Dilyak Drupon Rinpoche, Ogyen Trinley Dorje is up to his neck in the Panama Papers scandal.

Hold that thought.

Then, dissolve the image of His Holiness being a thing to you, receive the four empowerments, and rest in the dissolution of how he appearances to you, the good, the bad and the ugly, and dedicate the merit of doing so.

Repeat.

Blessed is the disciple who suffers their guru.

Karmapa Chenno!

Bill

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Did China make Ogyen Trinley Dorje’s “escape” to India happen?

Dear readers,

I submit for your consideration, “Emerging Flashpoints in the Himalayas”, as it pertains to the question of whether or not the Karma Kagyu sect is working hand in glove with China, not only in occupied Tibet, but in Nepal and India as well.

I say it is.

Here’s a taste.

“Following the departure of Dalai Lama from Tibet in 1959, China not only eagerly let all major Tibetan sectarian heads flee but perhaps coordinated the exodus of their reincarnated ones as well. Over the years, these powerful masters have ably set up parallel religious institutions across the border – their network is spread across India. A clear trend in the source of funding for building such mega religious infrastructure along the Southern Himalayas is known to all. Clearly, Beijing controlled the trends of Lamaism not just in Tibet but in the rest of the Himalayan region as well.”

The reincarnation being referred to is Ogyen Trinley Dorje?

I think so.

Did China make Ogyen Trinley Dorje’s “escape” to India happen?

If you can visualize Ogyen Trinley Dorje above the crown of your head while you think about this all the blessings of the Karma Kagyu lineage will be yours.

If we dare.

I do.

Blessed be the disciple who suffers their guru.

Karmapa Chenno!

Bill

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China says Larung Gar Buddhist Academy in need of ideological guidance

Dear Readers,

I submit for your consideration the following to bring to your guru yoga.

China orders demolition of half of world’s largest Tibetan Buddhist institute”

You will never see a Karma Kagyu institution in need of such ideological guidance.

Why?

Ogyen Trinley Dorje.

His Holiness supports China’s genocidal occupation of Tibet.

His labrang, Ponlop Rinpoche’s brother, Dilyak Drupon Rinpoche, has Ogyen Trinley Dorje up to his neck in the Panama Papers scandal for hiding the Karma Kagyu sect’s windfall from collaborating with China’s genocidal occupation of Tibet, money which it can’t account in offshore accounts, two so far have been connected to Ogyen Trinley Dorje.

Just follow the money.

Then visualize Ogyen Trinley Dorje upon the crown of your head.

Repeat.

Blessed be the disciple who suffers their guru.

Karmapa Chenno!

Bill

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Wadsworth, Illinois property purchased to commemorate passing of 16th Karmapa

Dear readers,

If you have ever wondered how the Karma Kagyu sect launders its windfall from collaborating with China’s genocidal occupation of Tibet there is no better example of how it is done than
this.

“Stupa land purchased”

Under the guise of commemorating the 16th Karmapa’s 1981 Parinirvana here the Karma Kagyu sect has purchased a piece of property in Wadsworth, IL and started a business, a retreat facility, a perfect pretext for spending money it can’t otherwise account for.

From the Parinirvana of the last Karmapa of a free Tibet, to this, the exact opposite of why His Holiness was here for in the first place we have now come full circle.

This is not what the 16th Karmapa sent Khenpo Karthar to us for, to collaborate with China’s genocidal occupation of Tibet.

Blessed be the disciple that suffers their guru.

Karmapa Chenno!

Bill

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Karma Kagyu 101: Blessed be the disciple who suffers their guru

Dear readers,

What makes my practice vajrayana?

Long answer:

I take the goal as my path, and the path as my goal.

This is a little something I took away from Kalu Rinpoche’s Kalachakra empowerment at Columbia University in New York back when dinosaurs roamed the earth in 1982, thanks to a poster for the event someone had printed up to commemorate the event that put the thought at the time.

The poster has long since turned to dust but its tag line “The goal is the path, the path is the goal” is still with me.

What does it mean?

That weekend with Kalu Rinpoche remains one of the highlights of my life to this day.

During the ceremony when Rinpoche handed me the conch shell to blow and I managed to make a sound I got a smile out of him.

In grade school I never quite mastered the recorder in music class, so it startled me that I was able to get a sound out of a sea shell of all things.

Being able to do so is a thing, apparently.

I was later told that it indicated that I would someday teach the dharma.

I hate teaching.

I taught a semester of “The Marxist Perspective of Criminology” in graduate school and hated it so much that at the end of the semester I decided to take a leave of absence.

Teaching isn’t my thing, no small part in how I ended up with Kalu Rinpoche that afternoon.

But I digress.

My bad.

It’s Saturday morning here in Chicago.

I’ve been up since six this morning drilling down into my reading of Vajrasattva, Wangchuk Dorje’s second of four extraordinary foundations for the practice of Mahamudra, doing a word by word translation of the sadhana.

I like to periodically, using Chandra Das, do a word by word translation of the text to deepen my relationship with the practice.

What makes my practice vajrayana?

The short answer:

Ngondro.

A reader asked me to share something other than what I have been so focused on here as a blogger, my holding the Karma Kagyu to account for collaborating with China’s genocidal occupation of Tibet, my thing, that which I want so much to share with you here given how my issue with my guru’s role in what happened, my personal struggle with what he did, has so driven my practice of ngondro since I became his disciple thirty five years ago.

There I go again.

My bad.

I apologize for being such a bore of recent here, even more so than usual.

I’m still recovering from my most recent visit to my charnel ground, my defibrillator “Sparky” trying to kill me last month.

My sole comfort is that the device is no more, I had it removed, and it is now medical waste and will be incinerated, a thought which helps me deal with what it put me through.

I’m not a happy camper.

I have a new defibrillator now.

I told my electocardiologist that if this defibrillator shocks me and I’m not having a heart attack I know where to find him.

When I asked him why my previous defibrillator tried to kill me all he could say was that in 2010 the presumption was that I would be dead in five years, my heart was so damaged in 2009 that it would be impossible for me to ever get my heart rate above 133 beats per minute which I did moving furniture last month.

My bad.

I blame my doing 10 million mani recitations while visualizing Amitabha above the crown of my head in preparation for my entering the bardo of death while I was bedridden and thought I would be dead by 2014, my prognosis at the time, for my being alive today.

It’s all Karma Chakme’s fault.

It was doing his ngondro that gave me a new lease on life.

Now I’m boring myself.

This isn’t something I otherwise feel comfortable sharing with people.

I can write about it here.

It isn’t something that people who care about me like to think about though.

Anyway, thus my preference for focusing on my relationship with Khenpo Karthar and his Karma Kagyu sect’s role in China’s genocidal occupation of Tibet.

Blessed be the disciple who suffers their guru.

Karmapa Chenno!

Bill

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Ogyen Trinley Dorje in his own words

Dear readers,

During China’s Billionaire Karmapa recent visit to Paris Ponlop Rinpoche’s brother, Dilyak Drupon, allowed him to speak to a journalist.

This happened.

I submit it for your consideration.

He didn’t share his thoughts on his recent collaboration with the Chinese Government to guarantee that we in the West have seen our last Traleg Rinpoche who is not a creature of the Chinese Government.

Nothing on the Panama Papers either.

His labrang is up to his neck in that business.

There are some interesting insights to be had into his thinking on China.

What he didn’t say speaks volumes.

The same can be said of his thoughts on why Tibetans no longer see a future for themselves in India.

He thinks being Karmapa is hard.

Spoken like a true billionaire.

Bill

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A Karmapa is a horrible thing to waste: This happened in Paris, France, June 5, 2016

Dear Readers,

Here’s a nice piece about Ogyen Trinley Dorje having a moment during his recent visit to Paris, France, “The Power of Compassion: Four-Armed Avalokiteshvara Empowerment,” which I submit for your consideration as a reminder of what is at stake in our effort to hold the Karma Kagyu sect to account for collaborating with China’s genocidal occupation of Tibet, that which has been obscured by the infamy of having done so, the opportunity to spend some quality time with a Karmapa.

We have been fortunate that it served China’s interests to have Ogyen Trinley Dorje in India rather than at Tsurphu Monastery in Occupied Tibet.

If the Karma Kagyu sect had its way he would still be there.

Thankfully China had other plans for His Holiness.

Karmapa Chenno!

Bill

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What are China’s intentions vis à vis Ogyen Trinley Dorje moving forward?

Dear readers,

In the aftermath of the 16th Karmapa’s death in 1981 China reached out to the defacto leader of the Karma Kagyu sect at that time, Thrangu Rinpoche, through its creature Chen Li-an, a Taiwanese elite, a former government official, businessman, and so on, a supporter of Taiwan’s unification with our Cold War nemesis, Mainland China.

I was 22 years old at the time.

It seems like a lifetime ago.

That being said I knew something was afoot.

My Rinpoche, my guru, was clearly up to something, his first visit to occupied Tibet, and his repurposing of KTD as his sect’s base of operations in North America, which both became a thing for us in the 1980’s, culminating with the roll out of KTD’s first three year retreat at Karme Ling which provided it with the creatures necessary to do its bidding as it pertains to its relationship with us, Khenpo Karthar Rinpoche’s disciples.

Most of Khenpo Karthar’s disciples bailed on him during this period, to be replaced by KTD’s so-called “retreat” lamas, anyone willing to pay KTD for the privilege to call themselves lamas of China’s ally against the Dalai Lama government in exile and the aspirations of the Tibetan people, the Karma Kagyu sect of Tibetan Buddhism.

That was the plan at least.

Today, as I look back over my thirty-five years as a Karma Kagyu, a senior disciple of Khenpo Karthar Rinpoche, I can’t help but remind myself of how as Karma Kagyu we suffer our guru, how since Tilopa and Naropa, the struggle between guru and disciple, this dialectic, remains as real today for us as it has ever been for those of us who call the Mishap lineage their own.

Without fear of contradiction we can in 2016 say that the Karma Kagyu sect did indeed, without question, collaborate with China’s genocidal occupation of Tibet.

Thanks to the Karma Kagyu sect we have seen our last Karmapa that is not a creature of the Chinese Government.

Thanks to the Karma Kagyu sect we have seen our last Trungpa Rinpoche that is not a creature of the Chinese government.

Thanks to the Karma Kagyu sect we have seen our last Traleg Rinpoche that is not a creature of the Chinese government.

All of these things happened thanks to the Karma Kagyu sect, our Rinpoches, our gurus, since 1981.

All of these things, bad news for us as dharma practitioners, are nothing though compared to what the Karma Kagyy sect has done to the people of Tibet.

Thanks to the Karma Kagyu sect the people of Tibet have seen their last Dalai Lama that is not a creature of the Chinese.

The Cold War is no longer a thing for us.

That being said our Cold War adversary, China’s Communist Party’s ambitions for itself in Asia, and in particular its neighbor India, where Ogyen Trinley Dorje’s presence there so threatens its sovereignty that His Holiness lives under virtual house arrest at Gyuto monastery, remains a thing for us all the same.

Ogyen Trinley Dorje is now a fact on the ground not only for India but also for us in the West since the present government of India has allowed His Holiness to travel abroad in the hope that he will take up residence elsewhere and thus avoid having to expel him as a threat to its national security interests vis à vis China’s claim on those parts of India which Tibetans have historically called their own.

Flush with its windfall from collaborating with the Chinese government against the Dalai Lama, see the Panama Papers for an idea of the kind of money, money which the Karma Kagyu sect cannot account for, clandestinely transferred from China to the Karma Kagyu sect since Ponlop Rinpoche’s brother, Dilyak Drupon Rinpoche, became Ogyen Trinley Dorje’s labrang in 2005, there is no denying the fact that we are no longer dealing with the same Karma Kagyu sect, lead by the 16th Karmapa, that Chogyam Trungpa introduced us to as being representative of the Karma Kagyu lineage in the 1970’s, but something else, something we can no longer associate ourselves with as Karma Kagyu moving forward.

It remains to be seen what China intends to do with its Karmapa moving forward.

All will be known though.

It’s only a matter of time.

In this summer of 2016 we can say without fear of contradiction that the promise of Ogyen Trinley Dorje’s visit to America in 2008 remain unfulfilled.

Our relationship with KTD, it remains as out of touch with us as dharma practitioners as ever, has gone from bad to worse since 2008.

It is nothing if not on the defensive at this point.

The struggle continues.

That which Chogyam Trungpa Rinpoche introduced us to in the 1970’s, the 16th Karmapa and his Karma Kagyu lineage, lives on in our practice as dharma practitioners of the Karma Kagyu lineage in our own right, not withstanding the efforts of China’s creatures in Ogyen Trinley Dorje’s Karma Kagyu sect to the contrary.

Thank you for your support.

Bill

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The Karma Kagyu lineage in America: Jackson Hole, Wyoming, December 1972

Dear readers,

I submit for your consideration the following excerpt from Volume five of Chogyam Trungpa’s collected works in which Rinpoche deconstructs Vajradhara for us in terms of the life story of Padmasambha, in chapter four, Eternity and the Charnel Ground:


I would like to make sure that what we have already discussed is quite clear. The birth of Padmasambhava is like a sudden experience of the awakened state. The birth of Padmasambhava cannot take place unless there is an experience of the awakened state of mind that shows us our innocence, our infantlike quality. And Padmasambhava’s experiences with King Indrabhuti of Uddiyana are connected with going further after one has already had a sudden glimpse of awake. That seems to be the teaching, or message, of Padmasambhava’s life so far. Now let us go on to the next aspect of Padmasambhava. Having experienced the awakened state of mind, and having had experiences of sexuality and aggression and all the pleasures that exist in the world, there is still uncertainty about how to work with those worldly processes. 

Padmasambhava is uncertain not in the sense of being confused, but about how to teach, how to connect with the audience. The students themselves are apprehensive, because for one thing, they have never dealt with an enlightened person before. Working with an enlightened person is extraordinarily sensitive and pleasurable, but at the same time, it could be quite destructive. If we did the wrong thing, we might be hit or destroyed. It is like playing with fire. So Padmasambhava’s experience of relating with samsaric mind continues. He is expelled from the palace, and he goes on making further discoveries. The discovery that he makes at this point is eternity. Eternity here is the sense that the experience of awake is constantly going on without any fluctuations—and without any decisions to be made, for that matter. At this point, in connection with the second aspect, the decisionlessness of Padmasambhava’s experience of dealing with sentient beings becomes prominent.

Padmasambhava’s second aspect is called Vajradhara. Vajradhara is a principle or a state of mind that possesses fearlessness. The fear of death, the fear of pain and misery—all such fears—have been transcended. Having transcended those states, the eternity of life goes on beyond them. Such eternity is not particularly dependent on life situations and whether or not we make them healthier or whether or not we achieve longevity. It is not dependent on anything of that nature. We are discussing a sense of eternity that could apply to our own lives as well. This attitude of eternity is quite different from the conventional spiritual idea of eternity. The conventional idea is that if you attain a certain level of spiritual one-upmanship, you will be free from birth and death. You will exist forever and be able to watch the play of the world and have power over everything. It is the notion of the superman who cannot be destroyed, the good savior who helps everybody using his Superman outfit. This general notion of eternity and spirituality is somewhat distorted, somewhat cartoonlike: the spiritual superman has power over others, and therefore he can attain longevity, which is a continuity of his power over others. Of course, he does also help others at the same time. As Vajradhara, Padmasambhava’s experience of eternity—or his existence as eternity—is quite different. There is a sense of continuity, because he has transcended the fear of birth, death, illness, and any kind of pain. There is a constant living, electric experience that he is not really living and existing, but rather it is the world that lives and exists, and therefore he is the world and the world is him. He has power over the world because he does not have power over the world. He does not want to hold any kind of position as a powerful person at this point. Vajradhara is a Sanskrit name. Vajra means “indestructible,” dhara means “holder.” So it is as the “holder of indestructibility” or “holder of immovability” that Padmasambhava attains the state of eternity. He attains it because he was born as an absolutely pure and completely innocent child—so pure and innocent that he had no fear of exploring the world of birth and death, of passion and aggression. That was the preparation for his existence, but his exploration continued beyond that level. Birth and death and other kinds of threats might be seen by samsaric or confused mind as solid parts of a solid world. But instead of seeing the world as a threatening situation, he began to see it as his home. In this way, he attained the primordial state of eternity, which is quite different from the state of perpetuating ego. Ego needs to maintain itself constantly; it constantly needs further reassurance. But in this case, through transcending spiritual materialism, Padmasambhava attained an ongoing, constant state based on being inspired by fellow confused people, sentient beings. The young prince, recently turned out of his palace, roamed around the charnel ground. There were floating skeletons with floating hair. Jackals and vultures, hovering about, made their noises. The smell of rotten bodies was all over the place. The genteel young prince seemed to fit in to that scene quite well, as incongruous as it might seem. He was quite fearless, and his fearlessness became accommodation as he roamed through the jungle charnel ground of Silwa Tsal near Bodhgaya. There were awesome-looking trees and terrifying rock shapes and the ruins of a temple. The whole feeling was one of death and desolation. He’d been abandoned, he’d been kicked out of his kingdom, but still he roamed and played about as if nothing had happened. In fact, he regarded this place as another palace in spite of all its terrifying sights. Seeing the impermanence of life, he discovered the eternity of life, the constant changing process of death and birth taking place all the time. There was a famine in the vicinity. People were continually dying. Sometimes half-dead bodies were brought to the charnel ground, because people were so exhausted with the constant play of death and sickness. There were flies, worms, maggots, and snakes. Padmasambhava, this young prince who had recently been turned out of a jewel-laden palace, made a home out of this; seeing no difference at all between this charnel ground and a palace, he took delight in it. Our civilized world is so orderly that we do not see places like this charnel ground. Bodies are kept in their coffins and buried quite respectably. Nevertheless, there are the greater charnel grounds of birth, death, and chaos going on around us all the time. We encounter these charnelground situations in our lives constantly. We are surrounded by halfdead people, skeletons everywhere. But still, if we identify with Padmasambhava, we could relate with that fearlessly. We could be inspired by this chaos—so much so that chaos could become order in some sense. It could become orderly chaos rather than just confused chaos, because we would be able to relate with the world as it is. Padmasambhava went and found the nearest cave, and he meditated on the principle of the eternity of buddha nature: buddha nature is eternally existing, without being threatened by anything at all. Realization of that principle is one of the five stages of a vidyadhara. It is the first stage, called the vidyadhara of eternity. Vidyadhara means “he who holds the scientific knowledge” or “he who has achieved complete crazy wisdom.” So the first stage of crazy wisdom is the wisdom of eternity. Nothing threatens us at all; everything is an ornament. The greater the chaos, the more everything becomes an ornament. That is the state of Vajradhara. We might ask how a young, innocent prince came to have such training that he was able to handle those charnel-ground situations. We might ask such a question, because we generally assume that in order to handle something we need training: we have to have benefited from an educational system. We have to have read books on how to live in a charnel ground and been instructed on what is appropriate and what is not appropriate to eat there. No training was necessary for Padmasambhava, because he was enlightened at the moment of his birth. He was coming out of the dharmakaya into the sambhogakaya, and a sudden flash of enlightenment does not need training. It does not require an educational system. It is inborn nature, not dependent on any kind of training at all. In fact, the whole concept of needing training for things is a very weak approach, because it makes us feel we cannot possess the potential in us, and that therefore we have to make ourselves better than we are, we have to try to compete with heroes or masters. So we try to imitate those heroes and masters, believing that finally, by some process of psychophysical switch, we might be able to become them. Although we are not actually them, we believe we could become them purely by imitating—by pretending, by deceiving ourselves constantly that we are what we are not. But when this sudden flash of enlightenment occurs, such hypocrisy doesn’t exist. You do not have to pretend to be something. You are something. You have certain tendencies existing in you in any case. It is just a question of putting them into practice. Still, Padmasambhava’s discovery might feel somewhat desolate and slightly terrifying from our point of view if we imagine him meditating in a cave, surrounded by corpses and terrifying animals. But somehow we do have to relate with that in our personal life situations. We cannot con the existing experience of life; we cannot con our experiences or change them by having some unrealistic belief that things are going to be okay, that in the end everything is going to be beautiful. If we take that approach, then things are not going to be okay. For the very reason that we expect things to be good and beautiful, they won’t be. When we have such expectations, we are approaching things entirely from the wrong angle. Beauty is competing with ugliness, and pleasure is competing with pain. In this realm of comparison, nothing is going to be achieved at all. We might say, “I’ve been practicing; I’ve been seeking enlightenment, nirvana, but I’ve been constantly pushed back. At the beginning, I got some kind of kick out of those practices. I thought I was getting somewhere. I felt beautiful, blissful, and I thought I could get even better, get beyond even that. But then nothing happened. Practice became monotonous, and then I began to look for another solution, something else. Then at the same time, I thought, ‘I’m starting to be unfaithful to the practices I’ve been given. I shouldn’t be looking for other practices. I shouldn’t look elsewhere, I should have faith, I should stick with it. Okay, let’s do it.’ So I stick with it. But it is still uncomfortable, monotonous. In fact, it is irritating, too painful.” We go on and on this way. We repeat ourselves. We build something up and make ourselves believe in it. We say to ourselves, “Now I should have faith. If I have faith, if I believe, I’m going to be saved.” We try to prefabricate faith in some way and get a momentary kick out of it. But then it ends up the same way again and again and again—we don’t get anything out of it. There are always those problems with that approach to spirituality. 

In Padmasambhava’s approach to spirituality, we are not looking for a kick, for inspiration or bliss. Instead, we are digging into life’s irritations, diving into the irritations and making a home out of that. If we are able to make a home out of those irritations, then the irritations become a source of great joy, transcendental joy, mahasukha—because there is no pain involved at all. This kind of joy is no longer related with In Padmasambhava’s approach to spirituality, we are not looking for a kick, for inspiration or bliss. Instead, we are digging into life’s irritations, diving into the irritations and making a home out of that. If we are able to make a home out of those irritations, then the irritations become a source of great joy, transcendental joy, mahasukha—because there is no pain involved at all. This kind of joy is no longer related with pain or contrasted with pain at all. So the whole thing becomes precise and sharp and understandable, and we are able to relate with it. Padmasambhava’s further adaptation to the world through the attitude of eternity, the first of the five stages of a vidyadhara, plays an important part in the study of the rest of Padmasambhava’s aspects. This subject comes up again and again.

The other day the subject of view, Rangtong, “empty of self” and Shentong “empty of other”, came up here as it pertains to my suggestion that the Dalai Lama should ask Ogyen Trinley Dorje to step down as head of the Karma Kagyu sect and seize its assets as Dalai Lamas past have done when the Karma Kagyu sect has collaborated against their interests as leaders of the Tibetan people, as today’s Karma Kagyu sect did after the 16th Karmapa passed away in 1981 when said sect’s defacto leader, Thrangu Rinpoche, both Situ and Shamar Rinpoches were in their 20’s at the time and had nothing to do with this matter, collaborated with the Chinese Government to make Ogyen Trinley Dorje the 17th Karmapa.

From a Rangton perspective we need not concern ourselves with such matters.

It negates any appearance of impropriety as having no basis in reality.

How convenient for the Karma Kagyu sect and China’s Billionare Karmapa.

This is precisely why as a dharma practitioner, following Trungpa’s example, I instead prefer to think of the impropriety in question from the Shentong, “empty of other”, perspective of Padmasambhava’s charnel ground experience.

Notwithstanding its lack of self existence, I choose to be horrified by what the Karma Kagyu sect has done—we have seen our last Karmapa, we have seen our last Trungpa Rinpoche, we have seen our last Traleg Rinpoche—that is not a creature of China’s Communist Party, nothing less than a crime against humanity from my perspective.

Should you too be horrified as I am by what the Karma Kagyu sect did?

I say yes, you should be as outraged as I am.

If only for the sake of your practice.

Welcome to my charnel ground, pull up a corpse and make yourself comfortable.

Let the horror show begin.

Or not, if you are so inclined.

Karmapa Chenno!

Bill


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Should the Dalai Lama ask Ogyen Trinley Dorje to step down as leader of the Karma Kagyu and seize its assets?

Dear readers,

Should the Tibetan Government in exile ask Ogyen Trinley Dorje to step down as head of the Karma Kagyu sect and seize its assets for collaborating with China’s occupation of Tibet?

We have a precedent for it doing so.

Dare I say, is it not Tibetan tradition to do so?

I am not just referring to when the Fifth Dalai Lama forced the Tenth Karmapa into exile for collaborating with the King of Tsang against his government and seized his sect’s assets in the 17th century.

We also have the example of what happened to Mipham Chödrup
Gyamtso, the Tenth Shamarpa, who in 1788 collaborated with Britain’s proxy Nepal in its war against the government of the Eighth Dalai Lama.

Is there any question that after the death of the 16th Karmapa that Thrangu Rinpoche as defacto leader of the Karma Kagyu sect, both Shamar and Situ were in their 20’s at the time and thus neithee of them had a hand in this matter, did indeed with the Chinese Government against the 14th Dalai Lama’s collaborate witg China to recognize Ogyen Trinley Dorje as 17th Karmapa and thus establish the precedent of said government as arbiter of succession for not only the Karma Kagyu sect but all sects of Tibetan Buddhism, including that of the present Dalai Lama’s Gelug sect.

Just take a moment to get your mind around what the Karma Kagyu sect of having done.

Let us set aside for the moment that we, America, were at war with the Chinese, we had fought two bloody wars, Korea and Vietnam, against Communist China, when Thrangu Rinpoche collaborated with our enemy against us and our way of life as a free nation when he was provided the opportunity to re-establish his sect’s traditional relationship with the rulers of China which dates back to the 13th century and Karma Pakshi, the second Karmapa.

If there is a 18th Karmapa the child chosen will be China’s choice for Karmapa and enthroned by the Chinese Government at Tsurphu Monastery in occupied Tibet.

Just think about this.

If there is a 15th Dalai Lama the child chosen will be China’s choice for Dalai Lama and enthroned by the Chinese Government at the Potala in occupied Tibet too.

So much for a free Tibet.

Bill

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